Malaquias 2
Bob Utley · You Can Understand the Bible
Malaquias 2:1-9
2:1 "And now this commandment is for you, O priests" Malachi had been addressing priests from Mal. 1:6 and will continue to do so through 2:9. The priests in the Old Testament had several functions: they were mediators between man and God (cf. Exod. 28) they were teachers (cf. Lev. 10:11; Deut. 33:10) they acted as a court of appeal (cf. Deut. 19:17-23) 2:2 "If you do not listen" This seems to reflect Deut. 28:15. Leviticus 26 and Deuteronomy 28 are very important covenant summaries, dealing with the cursings and blessings connected to obeying or disobeying God's law (i.e., Deut. 30:1,15,19). ▣ "take it to heart" This speaks of having a proper attitude. A similar phrase is used in Haggai (lit. "set your heart on," cf. Mal. 1:5,7; 2:15,18). The heart was used as a metaphor for the entire person. Special Topic: The Heart ▣ "to give honor to My name" The term "honor" is the Hebrew concept of "glory" (BDB 458, cf. Jos. 7:19; 1 Sam. 6:5; Ps. 66:2; 115:1; Isa. 42:12; Jer. 13:16). See Special Topic: Glory (kabod). YHWH's name (BDB 1027) is a way of referring to His person (cf. Mal. 1:6 [twice], 11[thrice], 14; 2:2,5; 3:16; 4:2). Obedience honors Him; disobedience dishonors Him. Faith and life are inseparably bound together. See Special Topic: "The Name" of YHWH. ▣ "the curse upon you" Curses (BDB 76) are the consequences of covenant disobedience. See Leviticus 26 and Deuteronomy 28. ▣ "and I will curse your blessings" This refers to either the blessings that the priests gave to the people (cf. Num. 6:22-27) God's blessing to them (cf. Deut. 18:21) ▣ "because you are not taking it to heart" The problem with the priests was their attitude toward the ministry and the lack of honor to God in their lives (cf. Mal. 1:6-10). 2:3 There are four separate rebukes: curse your offspring spread refuse in your face spread refuse on your sacrifices take you away (i.e., dung pile) Dung made all things unclean! ▣ "offspring" This is literally "seed" (BDB 282, cf. Deut. 28:18). This can refer to children (cf. NKJV) descendants (TEV, NIV) the harvest (Peshitta, KJV) the Vulgate, NJB, NEB and REB change one vowel in the phrase which makes it read "cut off your arm" (a metaphor for "powerlessness). They were personally cut off from ministry because they were not physically whole. it could also mean "arm" in the sense of "shoulder," referring to the priests' food (i.e., the piece of the sacrifice that was given to them) being cut off (cf. Deut. 18:3) ▣ "refuse" The refuse or offal (BDB 831) can refer to the contents of the stomach parts left from cutting up the animal for sacrifice dung (cf. Jer. 8:2; 9:22; Zech. 3:3-4) This term is used often (cf. Exod. 29:14; Lev. 4:11; 8:17; 16:27; Num. 19:5). Refuse was considered unclean and had to be burned outside the camp of Israel during the wilderness wandering period. This trilateral root has several different meanings (BDB 831-832): to spread, spread out make distinct, declare to issue an exact statement pierce, sting contents of stomach horse, steed horseman Remember context, context, context determines meaning, not later Masoretic pointing systems! The refuse of the sacrificial animals was to be removed from the camp and burned (cf. Exod. 29:14; Lev. 4:11-12). The priests and their offerings were considered to be in the same category and were themselves to be smeared with refuse and removed from the camp and destroyed (cf. Nah. 3:6). NASB, Peshitta "and you will be taken away with it" "and one will take you away with it" "and I will put you out of my presence" "and you will be taken out to the dung heap" "and sweep you away with it" "and I will carry you away at the same time" "and I shall banish you from my presence" "and you shall be carried out to it [heap]" The MT has "and one will take you to it." Obviously several English translations have made emendations. Contact with animal refuse made one unclean and thereby they could not come to a holy, sacred place (i.e., temple). These covenant violating priests could not officiate or even attend worship events! 2:4 The JB, REB, and NEB make this verse negative by changing a Hebrew vowel. However, LXX, Peshitta, NASB, NKJV, NRSV, TEV, JPSOA all translate it in a positive way. God intended His covenant with Levi, Aaron and their seed to continue (cf. Num. 25:11-13). ▣ "covenant" See Special Topic: Covenant. 2:5-7 Malachi 2:5-7 describes how a true priest should act. He should follow the example of Levi (cf. Deut. 33:8-11): revere God speak the truth walk with God teach knowledge be a true messenger of the Lord 2:5 "life and peace" These were what the Mosaic covenant was meant to give (cf. Leviticus 26 and Deuteronomy 28). YHWH wanted to bless Israel so that the nations would be attracted and come to know and worship Him. But this is not what occurred because of Israel's disobedience (cf. Ezek. 36:22-38). ▣ "reverence. . .revered" There are three related terms in this verse: "an object of reverence," BDB 432 "he revered Me," BDB 431, KB 432, Qal IMPERFECT, often translated "feared" (cf. NKJV) "stood in awe of My name," BDB 369, KB 365, Niphal PERFECT A proper attitude toward God is crucial. Our religious actions are judged by our motives (i.e., Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; 9:25-26)! God looks at the heart first, then the covenant obedience becomes significant. It is always heart, then life, then perseverance! 2:8 "You have turned aside" The VERB implies a settled condition (BDB 693, KB 747, Qal PERFECT). All of the Hebrew terms for sin reflect a deviation from the standard, which is God Himself. The term "righteousness" means a "measuring reed." Special Topic: Righteousness ▣ "from the way" This is a pivotal concept in our understanding of God's will for our lives. God desires for us to follow Him in lifestyle ways. That is why in the OT "the way" (BDB 202) was a metaphor for godly living (cf. Mal. 2:6; Exod. 32:8; Deut. 9:12, 16). The same term, "the way," is used in the book of Acts as the earliest title for the Church (cf. Acts 9:1; 18:25-26; 19:9, 23; 22:4; 24:15, 22). Faithful believers must be people of "the way"; "His way"! ▣ "you have caused many to stumble" Their basic problem was not only faulty living, but faulty teaching (cf. Matt. 15:14; 18:5-6; Luke 6:39) and showing partiality (cf. Mal. 2:9). Godly priests turned people to God (cf. Mal. 2:6); godless priests turned them away! Faithless priests also brought down the spiritual influence of all other priests. 2:9 Because of their actions God will act against these post-exilic priests: they will be despised, BDB 102, KB 117, Niphal PARTICIPLE they will be abased, BDB 1050 Notice that it is YHWH Himself who will embarrass the priests before all of the covenant community. Leaders have a special responsibility! ▣ "but are showing partiality" This is literally "and lifting faces in the law." This idiom refers to a judge lifting the face of someone coming before him to see if he knows the person before rendering a fair verdict (cf. Lev. 19:15; Deut. 1:17; 10:17; 16:19; 24:17). YHWH is no respecter of persons and neither should His leaders be!
Malaquias 2:10-16
2:10 "Do we not all have one Father" In context this refers to the fatherhood of God the Jewish nation (cf. Mal. 1;6; Exod. 4:22; Deut. 1:31; 8:5; 32:6; Isa. 1:2; 63:16; 64:8; Jer. 3:19; Hos. 11:103) possibly Abraham (the beginning of the Israelite family/nation, cf. Genesis 12; also note Isa. 51:2) and not to God Special Topic: The Fatherhood of God ▣ "Has not one God created us" The "we" of the previous phrase and the "us" of this phrase refer to the descendants of the Patriarchs. Joyce G. Baldwin, in the Tyndale OT Commentary Series by IVP, notes that this same VERB, "create" (BDB 135, KB 153) is also mentioned in Deut. 32:6, as is the concept of "fatherhood" (p. 237). I really enjoy the comments of this commentator! Malachi (like all the prophets) is a covenant mediator (cf. Fee and Stuart, How To Read the Bible For All Its Worth, pp. 181-204). They all go back to the Mosaic covenant and demand obedience and heart-felt fidelity. ▣ "Why do we deal treacherously each against his brother" This is a strong VERB (BDB 93, KB 108, Qal IMPERFECT, cf. 1 Sam. 14:33; Ps. 78:57; Isaiah 24 [esp. Mal. 2:16]). Our love for God is seen in the treatment of our brothers (cf. Exod. 20:17ff.; Deuteronomy 5). In this context, they are polluting the national faith by marrying pagan women. 2:11 "Judah. . .Israel" This reflects the splitting of the tribes in 922 B.C. (cf. 1 Kings 12). ▣ "a foreign god" Surprisingly in the post-exilic community, there was still this old temptation (cf. Mal. 3:5). ▣ "abomination" This is a term (BDB 1072) which is used in connection with idolatry (cf. Deut. 27:15; 32:16; 2 Kgs. 23:13). Special Topic: Abomination (OT) NASB, NRSV "the sanctuary of the Lord which He loves" "the Lord's holy institution" "the Temple which the Lord loves" "Yahweh's loved sanctuary" "the sacred place loved by the Lord" "what is holy to the Lord" "the holy things of the Lord" "the sanctuary of the Lord of hosts" The MT has "has profaned the holy of YHWH." This could refer to: the temple (Peshitta, cf. Ps. 108:7) the people (cf. Deut. 7:6; Ezra 9:2; Isa. 6:13) the holy things (LXX, JPSOA) the covenant marriage (NKJV) Whatever "the holy" (BDB 871) refers to, it is loved by YHWH. The post-exilic community has "profaned" (BDB 320 III, KB 319, Piel PARTICIP;E, 1:12; Neh. 13:17; cf. Ezek. 24:21) it. This strong VERB can be translated pollute defile profane This term is often used in Leviticus in warning about not "profaning" the name of the Lord (cf. 18:21; 19:12; 20:3; 21:6; 22:2,32), but it is Ezekiel that used the term most often (32 times). This is serious rebellion (cf. Neh. 13:23-29). ▣ "has married the daughter of a foreign god" This is not so much an inter-racial marriage as an inter-faith marriage (cf. Exod. 34:15,16; Deut. 7:3-4). Joseph and Solomon married Egyptian women and Moses married a black Cushite woman (cf. Num. 12:1). Neither were condemned, nor was Boaz's marriage to the Moabitess, Ruth. The issue of inter-religious marriage is addressed in this same period by Ezra (cf. Ezra 9:1-15) and Nehemiah (cf. Neh. 13:23-29). 2:12 "to cut off" This VERB (BDB 503, KB 500, Hiphil JUSSIVE) usually refers to death (i.e., Ps. 37:9; Isa. 29:20; Obad. 1:9; Zeph. 1:11), but here it possibly means banishment from the Promised Land (i.e., Edom). ▣ "the tents of Jacob" This is an ancient idiom for the people of God (cf. Jer. 30:18). 2:12 "everyone who awakes and answers" "being awake and aware" "any to witness of answer" ---------- "whoever he be" "no descendants" "until he be humbled" Targum "son and grandson" ----------- NIV footnote "anyone who gives testimony in behalf of the man who does this" This is obviously a difficult text. The MT has "the one awaking" (BDB 734 I, KB 802, Qal PARTICIPLE, possibly BDB 729, "witness") and "one responding" (BDB 772 I, KB 851, Qal PARTICIPLE). Here are some of the guesses: teacher and student (Talmud and Vulgate, KJV) nomads or settlers (NEB, REB, based on Arabic roots) priests and laymen (LB) witness and advocate (NRSV, NJB) watchmen and city dweller all without exception (JB, Translators' Handbook, p. 415) humbled (LXX) no descendants left In context, this phrase is connected to "who presents an offering," so it must refer to some group in Israeli society, but which group must remain conjecture. As with so many of this kind of unsure texts, the context gives us the gist of the meaning. Number 7 seems to fit the context best. 2:13 "you cover the altar of the Lord with tears" There are several possibilities here: the divorced Jewish wives cry out to YHWH the rejected offender who married a foreign wife insincere worship rites pagan worship rites for the dying fertility god The term "altar" (BDB 258) could refer to the temple (Mal. 2:11) the place of sacrifice (Mal. 2:12) ▣ "He no longer regards the offering or accepts it with favor from your hand" This phrase has two balanced Qal infinitive constructs: "turn," BDB 815, KB 937 "take," BDB 542, KB 534 YHWH, the faithful covenant God, refuses to acknowledge and receive the Mosaic sacrifices of the unfaithful covenant people (cf. Ps. 66:18; Isa. 1:15; Jer. 11:11,14; 14:12). The NT clearly shows the qualifications for effective prayer and worship., Special Topic: Effective Prayer Special Topic: Worship 2:14 "the Lord has been a witness between you and your wife, the wife of your youth" Biblical marriage is a religious covenant (YHWH Himself was a witness), not just a civil document (cf. Pro. 2:17). We must remember that promises we make in God's name are binding. Marriage among believers is possibly the best human analogy of covenant faithfulness. ▣ "youth" In Hebrew culture a boy became marriageable at age 13 (bar mitzvah), which was also the time of his personal commitment to YHWH and His covenant. One could be called "a youth" up to age 40 (cf. BDB 655). Marriages were arranged by the parents and the wife came to live in the husband's family home. The husband's covenant requirements were part of his bar mitzvah education and commitment to YHWH. As a university colleague from India once told me, Americans fall in love before they marry, Indians (and many Near Eastern cultures) learn to love the wife chosen for them. It is not how one finds a wife, but how one allows the spiritual and physical aspects of life, and time, to bind them together! ▣ "you have dealt treacherously" This VERB (BDB 93, KB 108, Qal PERFECT) describes their faithlessness to their covenant marriage vows, not just by divorcing, but by remarrying a pagan unbeliever (cf. Deut. 7:3)! This inter-marriage ban was for religious reasons (cf. Exod. 34:15-16; Ezra 9-10; Nehemiah 13), not racial! Special Topic: Certificate of Divorce ▣ "companion" This term (BDB 289) means "wife" (KB 289 I) and is found only here in the OT. 2:15 This text is extremely difficult in Hebrew (see UBS Text Project, pp. 434-435). The three major theories are: it reflects the concept of "one flesh" (cf. Gen. 2:23) or monogamy as in the example of Adam and Eve who were meant to have children and fulfill God's command to be fruitful and multiply (Peshitta, NRSV, REB) it relates to Abraham marrying Hagar instead of waiting for Sarah to become pregnant (LXX, Net Bible, NIV Study Bible [footnote]) it refers to the oneness of the covenant people Some rabbinical Midrash say it is the most difficult verse in the entire Old Testament. The text is difficult because the key terms are ambiguous: the "one" YHWH Abraham she "has made" Adam then from him, Eve "spirit" agency of the Spirit breath of God in mankind (cf. Gen. 2:7) "seed" humans are to be fruitful and multiply (cf. Gen. 1:28) Messiah will come (cf. Gen. 3:15) a covenant people and from them a Messiah (cf. Gen. 49:8-12; 2 Samuel 7) this term is also found in Mal. 2:3 and refers to children A good summary article on the difficulties and possibilities of this text can be found in Hard Sayings of the Bible, pp. 349-351. 2:16 "I hate divorce" In context this refers to Israelites of the post-exilic community divorcing their covenant wives to marry pagan women. Divorce (cf. Deut. 24:1-4) is not the issue, but inter-religious marriage! This statement was understood in the Dead Sea Scrolls (cf. 4 Q 12 a ), the Targums, and the rabbis (cf. b. Git. 80b) to mean "if one hates his wife, divorce her." This is followed by the Vulgate. The text in the MT has, "he," which could be understood as "an Israelite husband" or YHWH. Jesus clarifies this point in Matthew 5:31-32 and 19:4-9 (see notes in my other commentaries online at www.freebiblecommentary.org. ▣ "the God of Israel" This title is found only here. For Elohim, see Special Topic: Names for Deity, C. It has strong creator (Elohim) and covenant (Israel) implications. ▣ "who covers his garment with wrong" This seems to refer to a metaphor of marriage used in the OT (cf. Deut. 22:30; Ruth 3:9; Ezek. 16:8). In this case instead of a faithful marriage (i.e., covering garment) there is cruel and hurtful action (cf. TEV). The NJB takes the phrase as "concealing their cruelty under a cloak." This implies that divorce was legal (cf. Deut. 24:1-4), but not for the purpose of marrying a pagan woman!
Malaquias 2:17
2:17 "You have wearied the Lord with your words" The VERB (BDB 388, KB 386, Hiphil PERFECT) means "to toil and thereby grow tired." This same VERB, same stem, is used in Isa. 43:23 for Israel's sins wearying YHWH. Here it is their words of rejection and condemnation that weary Him. His own people are attributing to both His person and His motives an apathetic or indifferent attitude toward His covenant promises and judgments. ▣ "How have we wearied Him" This is a continuation of the literary form used in Malachi (and Habakkuk) to present truth, which was picked up by the rabbis, Paul, and James. It is called diatribe. ▣ "Everyone who does evil is good in the sight of the Lord, He delights in them" This is an attack on YHWH's character and covenant. Two strong VERB describe their accusation: "is good," BDB 373, this may be an ADJECTIVE or a Qal PERFECT MASCULINE SINGULAR VERB "delights," BDB 342, KB 339, Qal PERFECT They assert that not only is YHWH apathetic toward covenant disobedience, but He approves and is delighted by it! This would mean that His word (cf. Leviticus 26; Deuteronomy 28) cannot be trusted! This accusation probably arises from a misunderstanding of the longsuffering patience of YHWH in regard to Israel's sin. He worked with them over time to change their devotion and behavior, but many took advantage of His patience (cf. Zeph. 1:12). His seeming inactivity in judgment caused some of these post-exilic returnees to impugn His character (cf. Isa. 5:19; Jer. 17:15. Special Topic: Characteristics of Israel's God ▣ "Where is the God of justice" This is the question which chapter 3 answers (cf. Job; Psalm 37; 73; Jer. 12:1-4; and Hab. 1:2-4). This period of Jewish history was very difficult for those who chose to return from Babylon to Palestine. The surrounding nations were openly hostile, the Persian court was ambivalent towards them, and YHWH had not manifested Himself in the new rebuilt Temple as He had in the old one (i.e., Shekinah Cloud of Glory). Special Topic: Judge, Judgment, Justice 3:1 "My messenger" This is exactly the same Hebrew phrase from Mal. 1:1, where it is a proper name. It (BDB 521) can also mean "angel" (cf. JPSOA, who identifies the messenger as the angel of the Lord or Michael). Many see this messenger as the Messiah or possibly Elijah of Mal. 4:5 (i.e., John the Baptist). ▣ "and he will clear the way before Me" This VERB (BDB 815, KB 937, Piel PERFECT) in the Piel stem has the connotation of "making clear" of obstacles (cf. Isa. 40:3; 57:14; 62:10). It was used of preparing for a royal visit by preparing the roads. The question remains, how many people are involved in this paragraph? "the Lord (YHWH)," Mal. 2:17 "I," "My," "Me," = YHWH, Mal. 3:1 "My messenger," Mal. 3:1 Malachi angel of the covenant, cf. Exod. 23:20-23 Elijah John the Baptist the Lord (Adon), Mal. 3:1 YHWH (His temple) Messiah (He is coming) covenant angel Because Mal. 3:1 ends with "says the Lord of hosts," He is ruled out as a possibility. Notice the cleansing work of the Lord (Adon) in Mal. 3:2-3. Robert B. Girdlestone, Synonyms of the Old Testament, pp. 43-44, lists several OT texts that refer to YHWH, but are quoted in the NT as referring to the Messiah: Joel 2:32 ‒ Romans 10:13 Isaiah 6:9,10 ‒ John 12:41 Isa. 8:13-14 ‒ Rom. 9:33; 1 Pet. 2:6-8 Isa. 40:3/Mal. 3:1 ‒ Matt. 3:3; Mark 1:4; Luke 1:76; 3:4; John 1:23 Isa. 45:23-25 ‒ Phil. 2:9 This was the task of John the Baptist (cf. Matt. 3:3; Mark 1:4; Luke 1:76: 3:4; John 1:23). John denies that he is Elijah, but Jesus said (cf. Matt. 11:2-19; Luke 7:24-28) that John fulfilled the prophesied ministry of Elijah (cf. He combines Mal. 4:5-6 with Isa. 40:3). ▣ "the Lord" This is the term Adon. Originally it was substituted orally for YHWH, but here it is used as the title of the Messiah (i.e., Ps. 110:1), as it is in Joel 2:32, which is quoted in Rom. 10:13. The NT authors often used OT titles for God to describe the deity and majesty of Jesus of Nazareth. Special Topic: Lord (kurios) ▣ "will suddenly come to His Temple" This VERB (BDB 97, KB 112, Qal IMPERFECT) occurs several times in these closing verses of Malachi. It is a common VERB, but has eschatological implications here. Mal. 3:1 (twice) Mal. 3:2 Mal. 4:1 (twice) Mal 4:5 Mal. 4:6 The Lord of creation is coming in His prophet (John the Baptist) Spirit (i.e., the new age of the Spirit) angel (cf. Mal. 3:1; JPSOA footnote, a.) Son (Messianic implications of chapters 3 and 4; see Special Topic: The Deity of Christ in the OT) This seems to be related to the Shekinah glory returning to the rebuilt Temple (cf. Ezek. 43:1-5). When the Jews of Judah went into exile, the Shekinah glory left the Temple (cf. Ezekiel 10) and moved east but now it is returning. This verse was used by the Jewish leaders of Jesus' day to describe a prophecy of the sudden appearing of the Messiah in the Temple. Many see it fulfilled in Jesus suddenly appearing in Jerusalem and cleansing the Temple. ▣ "and the messenger of the covenant" The term "and" can be translated "even." There is much discussion about the title "the messenger of the covenant." It is only used here in all of the OT. The rabbinical Midrash see this as the angel of the Lord because of passages like Exod. 3:2, 4. To me there seems to be one, not two, personages mentioned here. The twice repeated phrase "in whom you..." are in a parallel relationship. This seems to bolster the interpretation that the terms "the Lord" and "the messenger of the covenant" refer to the same person. This is also confirmed by Mal. 3:2. ▣ "in whom you delight" This is the same VERB used in Mal. 2:17 to attack YHWH's character. Here it asserts that YHWH will act in history. His "day" is coming. He will judge the hearts of all humans, He will set straight the fallen world systems, He will act. In Malachi, like Isaiah and Micah, we begin to see that this "day" is primarily a person (i.e., the Messiah, "He is coming"). He will both reward and punish. We know from future revelation that His work is split into two separate comings: the first for salvation and the inauguration of the new age, the age of the Spirit, the age of righteousness the second for judgment 3:2 "But who can endure the day of His coming" This VERB (BDB 465, KB 463) is in the rare Pilpel stem. Its basic meaning is: to comprehend (Qal), Isa. 40:12 to contain, cf. 1 Kgs. 8:27; 2 Chr. 2:6; 6:18 to sustain, to support (Pilp), cf. Neh. 9:21; Zech. 11:16 to endure (Pilp), cf. Pro. 8:14 In this context #1 and #4 make sense, but #4 fits better! There may be a purposeful ambiguity. YHWH's breaking into history is described as a refiner's fire a fuller's soap judgment It is used in two different senses: although He is coming to test, it is a test for purification, not destruction for those who know YHWH by faith, it will be a day of salvation, but for those who do not know Him it will be a day of swift judgment It is also significant to note that the judgment mentioned in Mal. 3:5 has both religious and social connotations with no distinction made between them. ▣ "And who can stand when He appears" This is a military term for "holding one's ground" (BDB 763, KB 840, Qal participle, cf. 2 Kgs. 10:4; Amos 2:15; Eph. 6:11, 13, 14). The standard by which God will judge humanity is the standard of His own character (cf. Matt. 5:48). That is why the Bible confidently asserts that "all have sinned and fallen short of the glory of God" (cf. lists of OT quotes in Rom. 3:9-18 and the summary in Romans 3:21-31). Our only hope for righteousness is the righteousness of Jesus Christ imputed to us (cf. Galatians 3; Romans 4; 2 Cor. 5:21). Special Topic: Judgment in the NT ▣ "refiner's fire" This CONSTRUCT (BDB 77, Piel PARTICIPLE, and BDB 864) speaks of the testing and purification of metals (cf. Mal. 3:3). It is used metaphorically of God purifying His people (cf. Job 23:10; Ps. 66:10; Isa. 1:25; 48:10; Jer. 6:29; Zech. 13:9). Special Topic: Fire ▣ "fuller's soap" This CONSTRUCT (BDB 141 and Piel PARTICIPLE BDB 460) speaks of "vegetable lye" (cf. Jer. 2:22). 3:3 Notice that the Messiah as YHWH's representative refines His people. They are cleansed, but not rejected! This is a judgment of redemption. The outcome is holiness, not hell. It is difficult to transfer NT gospel categories into OT texts. However, I still strongly affirm that it is hermeneutically better to view OT texts through NT fulfillment than to try to read the NT through OT categories (i.e, Mosaic covenant, national Israel, geographical promises). God wants a holy people to reflect Himself to a lost world. However, He is patiently working with an unholy people whom He has redeemed! Sin is not the stumbling block in the NT because the work of Christ has effectively dealt with this spiritual barrier. The problem is now unbelief! This is foreshadowed in the New Covenant of Jer. 31:31-34; Ezek. 36:22-36. This verse is used by Roman Catholic theologians to support the doctrine of purgatory, which they develop from a passage in The Shepherd of Hermes. Special Topic: Why Do OT Covenant Promises Seem So Different from NT Covenant Promises? ▣ "the sons of Levi" This refers to the priests. We must remember that Malachi spoke directly to the priests in Mal. 1:6 through 2:9 and possibly throughout chapter 2. Special Topic: Levitical Priests ▣ "so that they may present to the Lord offerings in righteousness" The key to worship is a personal relationship. Only clean people can approach God (cf. Isa. 1:16-20). In the OT the sacrificial system was God's way of providing a way for imperfect people to approach a perfect deity. The key was always an appropriate attitude and mind set (cf. Deut. 6:4-6). The OT temple has become Christ, the true temple (cf. Matt. 12:6; John 2:19-21). I guess for me some of the best examples of how interpersonal relationship affects worship are Matt. 5:23-24 and James 4:8! Ritual and liturgy can become a barrier (cf. Isa. 29:13 [Matt. 15:8-9]; Ezek. 33:31). ▣ "righteousness" See Special Topic: Righteousness. 3:4 The author looks back to the past history of the people of God as an idealistic period, especially the wilderness wandering period (cf. Isa. 63:11; Jer. 2:2-3). It was considered a honeymoon period by later generations. In this post-exilic period the reference may be to the dedication of Solomon's temple in 2 Chronicles 7 in the days of David (cf. Amos 9:11). ▣ "the days of old" See Special Topic: Forever ('olam).